already it's not a change in a change of course of nature. We are holding here at the second piece as we started last week when we after we finished learning the Rambam. So I made some copies from the sefer called Megulah L'Geulah where he quotes different pieces from different sefarim concerning what was the time of the Beit HaMikdash, what happens during the time of exile, and then automatically we understand what's going to change when Mashiach will come. And as we learn these few pieces, I will just elaborate on each piece separately. So we are holding here at the end of the first page, page seven actually it is, but at the bottom of the page. There he quotes from the nusach hatefillah, this is what we say in Mussaf on Yom Tov. So we start off by saying מפני חטאינו גלינו מארצנו, because of our sins we were chased out of our land, ונתרחקנו מעל אדמתנו, it doesn't say here, this is he quotes this from the middle, and we were put far away from our land, and then we continue and these are the words that's quotes here, ואין אנו יכולים לעלות ולראות ולהשתחוות לפניך. And we cannot go up and see and bow down before you. This is actually the introduction in the tefillah of Mussaf, when we daven Mussaf, this is the introduction to all the different pesukim that we mention about the korban mussaf. In other words, the korbanot, the tefillot that we say are all because of the the korbanot at the time of the Beit HaMikdash. We daven Shacharit

because they had a korban, a special sacrifice that they would bring every day in the Beit HaMikdash called the korban tamid. We daven Minchah because they had another korban, another sacrifice they would bring in the Beit HaMikdash in the afternoon. Now that we don't have the korbanot, so we דאווען תפילות במקום קרבנות. We pray instead of the korbanot. And Maariv is also because those same korbanot, parts of it were able to be done at night. Sometimes they did, sometimes they didn't, but because sometimes they did, we daven a third tefillah. And because it wasn't always, that's why originally when the chachamim established the תפילות, תפילת ערבית רשות, to daven Maariv, the third one, was not obligatory. It says later on the Jews accepted upon themselves, so now we have to daven all three. But originally it wasn't because there was no third korban, it was only because this was an extension of the first two, which sometimes was and sometimes wasn't. Anyway, whenever there is a day that in the time of the Beit HaMikdash they had an extra korban which they used to call korban mussaf, so we have an extra tefillah. That is on Shabbos, on Yom Tov, on Rosh Chodesh, all these days had extra korbanot mussaf, so we have extra tefillah. Yom Tov, there was something in addition to Shabbos. On Shabbos they used to bring the extra קרבנות, fine. Yom Tov, there was a mitzvah of עליה לרגל, that means that the Jews were obligated, unless they were exempt for certain reasons, but normally they were obligated to go up to ירושלים to be there for Yom Tov, which is Pesach, Shavuot, and Sukkot. So therefore, in the מוסף תפילה, after the introduction of the first ברכות, we start off by saying that because we were we sinned and the בית המקדש was destroyed, so therefore now we cannot go up, go up to the בית המקדש, and see, because when they used to go to the בית המקדש, I think I explained last week, they would see all the different miracles there, so they would see Godliness, now we can't do it, we can't go up to bow down, and we continue, we cannot go up and bring those extra sacrifices, so therefore we are davenen an extra prayer instead of the sacrifices, and then we go on to bring the different פסוקים that discuss the sacrifices. But this is the phrase that we quote, that what change is there now compared to the way it was at the time of the בית המקדש? Then we were able to go up, we're able to see and bow down. Now we can't go up, we can't see, and we can't bow down. So יש לדקדק בזה, the question that's asked here is, בשלמא לעלות ולראות, it's understood that we cannot go up, we cannot see the things that they used to see then, לבית המקדש to the בית המקדש, אי אפשר, that's impossible now, why? We have no בית המקדש. אבל להשתחוות לפניך אפשר בכל מקום. To bow down to Hashem, you could do any place. It wasn't that Hashem, God forbid, like in other places you have some kind of image and you bow down to that image, so you could say, well, we don't have the image, so we can't bow down. Hashem is all over. מלא כל הארץ כבודו, השם is all over. So when you bow down to Hashem, it's because Hashem is here, Hashem is there, Hashem is all over, so you bow down. The main thing is what you have in mind. If you feel that you're doing it for Hashem, then that's called bowing down for Hashem. So the question is, why can't we bow down now? מדוע צריכים בית המקדש דוקא? Why do we need a בית המקדש? What do we mean that we cannot bow down now because we don't have a בית המקדש? Why doesn't a person in his house or in the shul bend down, bow down on his knees, and have in mind he's doing it for Hashem? What would be wrong with that? that. Why can't he do that the same way as they used to do in the בית המקדש? And here we say that we can't. We have no ability now to bow down to You. Well, the meaning is like this: השתחויה מורה על ביטול והכנעה. When we talk about bowing down, it doesn't mean the physical part of it. Sure we could, we could bend down our feet, we could put our heads down, we could bow down, no? It means the הכנעה וביטול, it means the self-nullification that comes along with it. When a person bows down, what it shows is if you bow down in front of a king, or you bow down in front of anybody, what it shows is that you are mevatel yourself. There is a self-nullification towards that person or that being. So really bowing down is just as an expression of a certain feeling. Bowing down is not an act, the act itself means nothing. What's the idea of putting your feet down? What is the idea? The idea is that that shows that I am mevatel myself to you. So what we're saying here is that now we cannot bow down like we did then. At that time, when we had a בית המקדש, there was a revelation of godliness, and therefore the Jews were able to feel it, and therefore they were able to be mevatel themselves, feel nullified for Hashem. It comes together with the previous word. It says, we cannot go up ולראות to see, ולראות to be seen, ולהשתחוות to bow down. The bowing down is a continuation of the seeing. When they used to come to the בית המקדש, and they would see the different miracles, and they would see the godliness, the atmosphere of godliness was there, automatically that made it possible for them to be mevatel themselves, to nullify themselves to Hashem, because they felt Hashem, they felt godliness. Now that we don't have the בית המקדש, we don't have the godliness, we don't feel it as they used to feel, so even if we'll try to bow down, but nevertheless, we do not have that feeling and it's impossible to have the same feeling as they used to have then. And he explains it even more: ישנם שני סוגי השתחויה,

there are two categories, two kinds of bowing down. יש השתחויה חיצונית, there is a superficial bowing down, שאדם מכניע את גופו שלא ימרוד. A person could control his body that his body should be batel, nullified towards something or somebody in order not to revolt. In other words, even if I don't feel batel to that being or that person, but nevertheless, I will force myself not to do anything against that person's will. Which is called always in the Gemara: kabalat ol malchut shamayim, when you accept the yoke. Accepting the yoke means like an animal. They used to put a yoke on the ox when they used to plow with it. Now, putting on the yoke, that puts the ox in position. The ox doesn't like it, it just can't help it. So the same was with a person. I don't like it, I would rather not do it, but I force myself against my nature, and I accept upon myself to act in a certain way, to do as you ask. That's also a type of bitul, that's also a type of bowing down. Giving in, bowing down actually, giving myself over. Okay, I'm giving in to you. But that's only a superficial thing. אבל עיקר הרצון הפנימי אינו נכנע. In this

case, the will and the most inner part of the person is not really batel, not really giving given over to the one that you're trying to give over. It's only a superficial thing, which is fine. Halvai we should have that, but that's one level. ויש השתחויה פנימית, but there is a more inner type of bowing down, not the physical part, but the deeper meaning of bowing down, that means שאין לו לאדם רצון וחפץ אחר כלל. A person could bring himself that he doesn't have any other will. His whole will is only the will of the one that he is bowing down to. והשתחויה זו היתה אפשר רק בבית המקדש. This type of bowing down was only possible in the time of the בית המקדש, ששם היה גילוי השכינה. There they had the revelation of the Shechinah of השם, ובני ישראל היו מקבלים גילוי זה בעלותם לרגל. When the איד, the אידן used to go up to ירושלים יום טוב, they would receive, they would absorb this feeling to Hashem that they were able to give over their will, not only give over their actions, but actually give over their will. Amnam he says, now I will elaborate on it soon, גם בזמן הגלות, also in the time of galut as we are now, מתפשטת הארה מקדושת בית המקדש לבית הכנסת ולבית המדרש, that a little bit of what used to take place in the בית המקדש also penetrates, comes now in the shuln, the ישיבות, שהם מקדש מעט. We know a shul is called בית המקדש מעט, a miniature בית המקדש. בעת התפלה when you daven, when you daven, you're able to reach that level. And let me elaborate a little bit on this concept here. He says here that there are two types of bowing down. In addition to the physical part, the physical part is not even what we're talking about, the meaning behind it, which means that I'm giving myself over to somebody, there is a superficial part, that means I give over, I just do what you tell me, even though I don't really want it, I'm not happy with it, but nevertheless, I do it. Then there's another way that it I bow down, that means I realize and it brings me to actually want only what you want, which is like it says in Pirkei Avot, the expression is בטל רצונך מפני רצונו. Give up your will for His will. And there itself there could be two levels. Give up your will for His will means I have a will, I want something. So He said give it up. That was don't do as you want, because He wants, meaning Hashem, wants differently. That means I didn't change my will. I'm just giving up my will. I want I want to eat non-kosher food, for instance. But Hashem says He doesn't want. So I say, well, even though I want, I'm giving it up, I'm not going to do it. Then there's the higher level that I actually give up my will, that means I change my will. If you don't want it, I don't want it. In Chassidut we

find that these two levels are referred to, and I think I once in one of the shiurim I explained it, they're referred to as eved and ben. Eved is a servant, or a slave; ben is a son, a child. Both, it says actually in the Zohar, both a servant and a child serve their The servant serves his master and the child does everything for his father, for his mother, for the parents. But there is a difference. Generally, it says a servant, or the actual literal translation, not a servant, is a slave, in the old concepts of a slave, does it מתוך יראה, out of fear. The child does it מתוך אהבה, out of love. That means that the slave actually would rather not do it. The servant wouldn't want to do it. The Gemara has an expression עבדא בהפקירא ניחא ליה, a slave would rather be free, not just free, hefker. Hefker means just to lead a free life. He's nebech, you know in Yiddish there's an expression nebech, has no choice, this is his position, so he has to give in. He would like to do this, he would like to do that, he has to give up his will. Now in this case of an eved is because he's forced to. But a person could force himself also, that as much as I would like not to do it, but I will do it. A child is not like that. A child loves to do it. A child knows that my father, my mother want this, I will be glad to do it. The practical difference would be, the practical difference, not just in feeling, would the person do more than is required? So an eved will only do as much as is required. Why should he go out of his way? He doesn't want to do it. So whatever he has to do, finished, he'll do it. Whatever he doesn't have to do, why should I go do it? I don't want to do it. And if I don't have to, I won't do it. A child, not only will he do what he has to, his father says, \"Please do this for me,\" he'll run to do it. He'll sit and think, \"What can I do to make my father happy? What can I do to make my mother happy?\" Why? Because I want it, and even if things that I don't understand or I I on my own wouldn't like to do it, but if I know that's what they like, this is what I like. This is real ahavah, this is real love. Like for instance, it says that when do you really show love to a friend? Says if not if you love the person, if you know that your friend has somebody that he likes, you like that person, too. I don't know the person. אוהב מה שאוהב אוהב. If you love the one that my beloved loves, that shows. So here also, I know that this is what He wants, so I want to do it. That's what a child is. And therefore, you'll do more. If I could only imagine that He would probably be happy, I would do it. So this is the difference generally between an eved and a ben. Yidden, the Jews, are compared to both. Actually, we say in Yom Kippur in the תפלות we say, right after every not Rosh Hashanah, I'm sorry, Rosh Hashanah after we blow the shofar, in the in the חזרת הש״ץ we say אם כבנים אם כעבדים. We say to Hashem, if we're like children, we are like children, we're like servants, and we ask Hashem: אם כבנים, רחמנו כרחם אב על בנים. If we're like children, have pity on us like a father to a child. אם כעבדים, עינינו לך תלויות. If we're like servants, then we're asking You, just like a master takes care of his servants, You take care of us. There we're mentioning it because we want Hashem to do His obligation to us as a father and as a master. But the truth is that it works both ways. We from our side also have an obligation. So we are eved and ben. The difference is there Generally, it's two different people. Some people are in the level of avadim, that means that they do what Hashem wants them to do, but not because it changed their feelings, they just accept the yoke. Some people do it because they like. And as I said, the difference will be how much will you do. A person who is on the level of an eved will do as much as he has to do. So if you're a religious Jew and you know the Shulchan Aruch, the הלכה tells you this is what you have to do, you'll do it, because I know I have to do it, I believe in Hashem, I believe in the Torah, I accept it to do it. But anything that's more, as long as על פי הלכה I could get away with it, why should I do it? But if a person is in the level of a ben, so then this person will say, \"Well, I know God will be happy if I do it this and this way. It is better. I could be yotzei. I could have done, fulfilled my requirement by doing this, but if I do it extra, more behidur, then Hashem will be happier. Then if a person is like a ben, he will go ahead and do it. And this is basically the difference between the time of the בית המקדש and later, which means that this is what's going to happen when Mashiach will come, it'll go back to the way it was at the time of the בית המקדש, and obviously even more than before. In the time of the בית המקדש, the Yidden felt Godliness, so what what what, so when they bowed down, which means when they gave themselves over to Hashem, they were able to give over their ratzon, that they actually felt that Hashem that whatever Hashem they loved Hashem, and they did it because that's what they want to do. In galut time, people are not on such a level. So generally speaking, people who do it do through kabalat ol. Now this explains an interesting thing. It says in the Gemara a very, something that's queer. The Gemara gives many reasons

why the בית המקדש was destroyed. We all know it was just, it wasn't just destroyed, it was because of our faults. What fault? So it says different reasons in different places. And obviously they're all true. One place it says, we all the famous one, שנאת חינם. People didn't have, obviously didn't like each other, people had hatred, hatred for no reason. Another place it says they didn't learn enough Torah, all kind of reasons. In one place the Gemara says like this: You know why the בית המקדש was destroyed? על שהעמידו דיניהם על דין תורה. Because they did everything according to the Torah. That's a reason for the destruction of the Temple? Because they did everything to the Torah? I would think it would be a reason to build the Temple, that the Yidden did everything according to the Torah. And the Gemara asks: What do you mean by that? And the Gemara answers: They did everything according to the Torah, not more, ולא עבדו לפנים משורת הדין. They didn't do more than the requirement of the law. They did exactly as the law requires, the Torah law requires, not a little bit more. And that's why the בית המקדש is destroyed. Now the question is: Okay, it would have been nicer had they done everything בהידור, לפנים משורת, but is that a reason to destroy the בית המקדש? But what we're saying here, it makes sense. The whole idea of the בית המקדש is that that's a place where the Jews should feel like children to Hashem, and therefore do everything out of love, and the result will be do whatever you think Hashem is happy with, you will do. The moment it came to a point where that stopped and they started doing only exactly as the law, that means that they lost the feeling of what the בית המקדש stands for. So Hashem says, if you don't get from the בית המקדש what it's supposed to give you, then we might as well take it away from you, you don't need it. When you will learn to to to appreciate it, then I'll give it to you. That's what the Gemara means. It was destroyed because they only did according to the halacha, nothing more. That's why sometimes it says that when can how can you tell a person what level he is? Not from how he does the halacha, whether he does more than the halacha. If he does more than the הלכה, לפנים משורת הדין, that shows more how much what your level is. It

says in another place that these two levels, eved and ben, actually are the difference between the Jews being called with the name Yisrael and the name Yaakov. Our forefather Yaakov had two names: Yaakov and Yisrael. And the two names stayed, not like by Avraham, when his name Avram was changed to Avraham and that's it, never came back. By Yaakov, even though his name was changed from Yaakov to Yisrael, it stayed both names. That means that Yaakov, who is the source of all Jews, his he had two names, and later on, in all generations, there are these two, there are there's the concept of the level of Yaakov and the level of Yisrael. And it says those are the two levels. Yaakov represents a Jew on the level of an עבד. Yaakov comes from the word עקב. עקב means heel. Yaakov comes from the word cheating. Yisrael comes from the word head. The word Yisrael is made up of two words, if you juggle the letters around: לי ראש. My head, the head is to me. Yaakov is crooked. The word Yaakov means עקב, means crooked. The word Yisrael has the words ישר. ישר-אל. You're straight with God. So it says that Yaakov represents a person who in essence doesn't feel that he wants to do what Hashem wants, but he has to cheat it out of himself. עקב comes from cheating. In other words, he has the yetzer hara, and the yetzer hara would rather not do it, and he just has to cheat it out. But

Yisrael is a person who goes ישר. He is he has overcome already all these problems. That's why when they named him Yisrael, you look in Chumash, Hashem says, why is your name Yisrael? כי שרית עם אלוקים ואנשים ותוכל, because you were able to overcome אלוקים ואנשים, מלאכים, and you were able to fight and overcome everybody. Came up out on top. That means that Yisrael Oh, so Yaakov, that's what I was going to say now. Yeah. So we see that Yaakov is a level of עבד, ישראל fits a level of בן. That's how we find that Yaakov is called יעקב עבדי, my servant Yaakov. And by Yisrael it says בני בכורי ישראל, my son Yisrael. It says that the difference between these two levels is Shabbos and the weekdays. Shabbos, a Jew is more on the level more Jews are on the level of Yisrael. Because Shabbos, imagine, no work, you don't go out, it's home, and you daven a lot, you learn a lot, there's a holy atmosphere. Shabbos, more you're more on the level of Yisrael. The weekdays, you go back to the level of Yaakov, of עבד. That's why some people have a custom that Motzaei Shabbos they say the chapter in the zemirot that starts with the words אל תירא עבדי יעקב, do not be afraid, my servant Yaakov, because since you're it's it's Motzaei Shabbos and you're transforming yourself from the level of Yisrael to Yaakov, you might be afraid, \"I'm afraid to go into that level, who knows what's going to happen to me?\" So Hashem says אל תירא עבדי יעקב, don't be afraid. But these are the two levels. Now, since we say these are the two levels of Shabbos and the weekdays, we know that the years till Mashiach are considered the weekdays, and Mashiach will come, that's like Shabbos. We say in in bentshing every Shabbos we say הרחמן הוא ינחילנו ליום שכולו שבת ומנוחה לחיי העולמים. We're asking Hashem should give us the day that's כולו שבת, completely Shabbos. When is that? When Mashiach will come. We're asking Hashem to bring Mashiach, but how do we refer to Mashiach's coming? As יום שכולו שבת, it's all Shabbos. So whatever we find in a miniature form concerning Shabbos, we can apply that in a much greater form concerning the time of Mashiach. Now that

we're saying that in Shabbos a Yid is in the level of Yisrael, that means a Yid is in the level of בן, when Mashiach will come, that is what's going to happen. And this is really what this little piece is telling us here. In the time of the Beit Hamikdash the Yidden were at the level of בן. They were in the level when they had the proper bittul, the proper nullification to Hashem, השתחואה, the bowing down in a way that it actually transformed their ratzon, their will, like a child, so they were in the level of child. Time of galut, we're not like that. When Mashiach will come, we're going to go back to that level. That not only we're going to go back, we'll have even more of it. We are going to feel Godliness, and what's going to happen is that our will will become the will of Hashem, which means whatever Hashem wants, that's what we are going to want, not that's what we're going to do. Now we do what Hashem wants, but not necessarily that we want. Sometimes it even feels like a burden on us. We do it, but it's like a burden on us because it would be much easier if you wouldn't have to do it. But when Mashiach will come, we will enjoy this and we will want to do whatever Hashem wants because that will become our ratzon, our will, which actually fits to what we learned in Rambam, that the Rambam says at the end the last piece in Rambam, he says that when Mashiach will come לא יהיה עסק כל העולם אלא לדעת את השם בלבד. The involvement of the world will be only knowing Hashem, and that's all we're going to care about. We will actually change, like the pasuk says that we quote many times that והסירותי מכם לב האבן ונתתי לכם לב בשר. Hashem says, \"I will take away the the heart of stone and I will give you a heart of flesh.\" A heart of flesh means that we will be sensitive and feel what Hashem wants. We will actually do the will of Hashem, not only do it, but our will will be similar to the will of Hashem, and we will want what Hashem wants. This is the first piece here. Then let's go further. Yes, yes, okay, if you since you mentioned it, I could, yeah. This itself indicates something which it's not so important or I wouldn't bring it out here, but it's important to know now. This is a shiur we're trying to bring out the greatness of Mashiach's time. We're trying to learn about Mashiach to know what we have to wait for, why we want to wait, and what's going to happen. That's what we're learning now. When Mashiach will come, then we will all become the level of ben. But on the

other hand, and I know it's not so important to bring it out now, but it's important to know that there is something special in the level of eved, and that's why being in galut to a certain degree has a maalah, has something special that we will not have then. Actually the Frierdiker Rebbe said that when Mashiach will come he said it in Yiddish, \"וועט מען זיך רייסן די האר פון קאפ, פאר וואס האט מען נישט אריינגעכאפט די מינוטן פון גלות.\" When Mashiach will come, we will tear the hair out of our heads, that's an expression. We will be so upset why we didn't utilize every second of galut because after Mashiach will come it'll be too late. It'll be too late. There is something that we're able to do now, which we won't be able to do then. What is it? Many ways of looking at it, but one of the things is what you mentioned, the eved. The fact that we're an eved now, we get more credit. A person who worked himself up to be in a level that he wants only what Hashem wants, so he doesn't deserve much much reward. How much effort did he put in? If that's what he wants, a person does what he wants. Thank God he wants the right thing. But imagine a person who does not want to do it, and nevertheless goes against his will and does it. Wouldn't he get more more credit? Wouldn't this person deserve more more reward? And that's something that could be done now. Now that we are eved, and we don't really want what Hashem says, we don't, that's not our nature, and nevertheless we do it. So, now we're able to accomplish much more, which is similar to what it says in Tanya, when he explains, describes the difference between a benoni and a and a tzaddik. A tzaddik is a person who has no yetzer hara anymore, has no more evil inclination. A benoni still has a yetzer hara, and he always has to fight with it. And he says the Beinoni might be upset, I'm working and working and fighting with my yetzer hara, I'm not getting anywhere. So, he says to him, don't be upset, you get much more than him, because when you're a tzadik and you finish the your work, and now you're just going smoothly, you're not serving Hashem. He doesn't say these words, but it's more like you're doing what you want. Imagine a person does what he wants, you don't get any special credit for that, but if you're a Beinoni, you have constantly have to fight, you are constantly working for Hashem. That's why he explains there is a pasuk that says you have to see the difference between a tzadik and a rasha, a righteous person, an evil person, בין עבד השם, בין עובד השם לאשר לא עבדו, between somebody who serves Hashem and somebody who doesn't. So, he asks, isn't that just a repetition? A tzadik serves Hashem, and a rasha doesn't. So, he says look and see the difference between a tzadik and a רשע, ושבתם וראיתם בין צדיק לרשע, between the one that serves Hashem and the one that doesn't. Why does he have to say it twice? So, he says no, it's two different things. First he says the difference between a tzadik and a rasha, and then when he says the difference between someone that serves Hashem and someone that doesn't, the one that serves Hashem is the Beinoni, and the one that doesn't is the tzadik. The one that doesn't is the tzadik, because he is not an oved Hashem, because he doesn't have to work. But the the Beinoni, the one that's still not, still has to fight the yetzer hara, he has to work. There is something special in being an עבד. It says in Chassidus that there is a concept of בן שהוא עבד. You could be in the level of בן, and at the same time be in the level of עבד. You could be happy, in other words, or עבד שהוא בן, you have to work against yourself in order to do it, but when you come to that point, you are happy while you do it. There is such a level, too, so you could have both. But basically, when Mashiach will come, we will not have the level of עבד, we won't have to fight with the yetzer hara. Now we do. So, whatever we accomplish now, that's the level we're going to be then. It says, היום לעשותם, today we have to do, מחר, tomorrow meaning when Mashiach will come, לקבל שכרם, then we get rewards. He's a שר and he's עבד. עבד. Right, you could accomplish more. Okay, I'll I'll mention that too. Let me just finish. Yeah, the story is a good story.

Once there was Rabbi Yochanan ben Zakkai's son was very sick, so he asked Rabbi Chanina ben Dosa to daven for him. Rabbi Chanina ben Dosa davent, and Hashem cured him. So, his wife asked him, why did you ask him, why you couldn't do it? So, he says yes, the difference is I am like a שר, like an officer in front of the king, and he is like a servant in front of the king. There are certain things that the officer could do, but not much, there are certain places where he can't go in, he has... but the servant, the one that works for him, he has access to everything, and he goes in, and he speaks freely to the king. He doesn't have to go through all the formalities, and he could accomplish more. And he, he says, is like an עבד, and I'm like a שר. But this is the whole idea, so the עבד could accomplish more. He's more bitul. But there is מעלה of bitul, but... Right. But but this is the whole idea, the whole idea of making yourself having your will like the will of Hashem, that's a higher level, like a tzadik is higher than a beinoni. But there is something special in the beinoni over the tzadik. So, we have to feel like this, there is something special in galut which we could accomplish now. But we don't want to stress that point too much, because in that case we, Hashem looks down and says, yes, yes, galut should continue, I enjoy it, because I know that you're working for me much stronger. But as the Rabbi once said, we tell Hashem, you had enough already, nineteen hundred years already, you had enough of this of of this enjoyment, now it's time already to change it. But there is something special in the inyan of עבד, but we're waiting for what we're waiting for is to reach the level of בן. Okay, let's go further here. השפעה Oh, you were someone was going to ask something? Yes.

After the ביאת המשיח, we won't have the yetzer hara at all, right? Right. Not right away in the beginning, but yeah, soon afterwards. The pasuk says that רוח הטומאה אעביר מן הארץ. The spirit of impurity I will destroy, take away from the world. There will be no more yetzer hara. In the beginning a little bit there still will be, but as time passes, there will be no yetzer hara and we won't have anything to fight. So, it says what we will be doing is we will be constantly growing in kedusha itself. We won't have to fight the evil forces, we will just within the kedusha itself, in holiness itself, we will go higher and higher, because we won't stop anywhere. Holiness, Godliness is infinite, so we'll be able to go higher and higher. Now we have to fight the evil forces from the outside, from the inside. We have to fight our own will, because we don't really want We want to eat and sleep and drink, that's what we want. To do these spiritual things, we don't really want it. We do it anyway, you have to fight it. But then we'll go just within kedusha itself. Okay, the next thing he says here is בזמן שבית המקדש היה קיים, when the Beit HaMikdash existed, היה גילוי השכינה לישראל ולא על ידי ממוצעים והתלבשות, the revelation of the Shechinah, of Godliness, to the Yidden was without intermediate, without being dressed into anything else. כפי שהיה בראשית הגילוי לכל ישראל במתן תורה, like it was the first revelation of Godliness to Hashem at the time when the Torah was given. At Har Sinai, when Hashem gave the Torah, דכתיב, it says, פנים בפנים דיבר ה׳ עמכם, השם spoke to you face to face. What does that mean? Hashem has no face. What do you mean he spoke face to face? So, it's similar to what the Rambam explains concerning this week's parsha. Interesting, I didn't even realize it's this week's parsha. This

week's parsha, it says Moshe Rabbeinu asked השם, הראני נא את כבודך, show me your honor, show me your face. Hashem said to him, כי לא יראני האדם וחי, no one can see me, so וראית את אחורי, I'll make you show my I'll show you my back, ופני לא יראו, you won't see my face. So the Rambam, in the beginning of the Rambam, when he talks about Hashem, he said Hashem has no body and Hashem has no limbs and no So then he says, but we do find sometimes it says Hashem saw, Hashem said, Hashem's hands, Hashem's eyes. Said these are just words that we use in order for us to relate to, but that's not words that are actually explain what it is. Then you say, what is the meaning when Moshe said show me your face? We just said Hashem has no face! So he says this is just a mashal, it's a parable, that when you recognize somebody, so when you look at a person's face and you see him, then from then on, you know very clearly who he is. If you ever want to think about him, you just close your eyes and his image is clear in your mind, clear as day it's there. When you see somebody from the back, well, if you look hard, you could recognize also who this is, but it's not as clear and it's not so simple. That's what it meant. Moshe Rabbeinu asked Hashem, I want to see you, I want to recognize you in my mind so clear, similar to as if I see your face, or I see a person's face. Hashem said that that's an impossibility to see it that strong. What I'll do is I'll make you see my back. That means you'll see me, you'll recognize me, but not in a level as you expect. So when it says here by Matan Torah, it says פנים בפנים דיבר ה׳ עמכם, השם spoke face to face, what does that mean? That at the time of Matan Torah, the Yidden, actually in their mind, Godliness, Hashem, was so clear and so true, as true as possible. So that's what it means, he spoke to us as if it was face to face. That was the level, generally speaking, the time of the Beit Hamikdash. The Jews were able to feel Hashem as if they see him. That's why, as we quoted before, it says Hashem wants us to go up to Yerushalayim for Yom Tov to see. And the Gemara actually says there was two things: to see and to be seen. To be seen by Hashem, that's obvious. You go to the Beit Hamikdash, and we know Hashem is there, he sees you. But also to see. To see what do you see? They saw the korbanot, but it says also they saw the miracles there. So when they would stay there, like I explained it once before, the Jews would be absorbed with such understanding and realization of the truth of Hashem, mamash as if they see it. The expression in English is seeing is believing, that's what it would be, they would see it. And that's how it was. בני ישראל היו אז בדרגה נעלית יותר ויותר, the Yidden were in a very high level, ויכלו לקבל גילוי הארה אלוקית שלא על ידי ממוצעים, they were able to receive this great revelation of Godliness without intermediates, without anything else, just directly to them. מה שאין כן בזמן הגלות, but at the time of Galut, נשפע שפע אלוקי לבני ישראל על ידי מלאכים. Now the Or Ein Sof, the light, the infinite light of Hashem that comes into the world, goes through the angels. לכן ראה יחזקאל המרכבה בבחינת התלבשות ופני אריה. Therefore, it says that Yechezkel, the Navi Yechezkel, he saw the chariot, the godly chariot, the famous thing, and the whole source of Kabbalah is from this chariot, so he describes he saw Hashem and he saw the chariot, and on one side he saw the face of a lion, which it does represent מחנה מיכאל, a group of malachim, of angels, that have to do with the famous angel Michael. פני שור, he saw the face of an ox, which is מחנה גבריאל, with another type of malachim, a group of of Gavriel. Why? שכן היה אז בתוך הגולה. So Yechezkel starts his prophecy, \"I was in galut, I was in exile, and this and this is what I saw.\" Now, to

us it seems that when Yechezkel saw the מרכבה, and anyone's familiar with the מרכבה, Tanach, we learn in the prophets, it's one of the most famous things in the מרכבה, it describes what happens in shamayim, in heaven. It describes what the angel look like, and we know it's not physical, but nevertheless, this is the first person in in in Torah that's describing what's going on was in in heaven. You learn Chumash, there's no mention there of any activity in heaven or what happens there. There it says Hashem spoke, everything from down here. It says Hashem spoke, but that there are heavenly worlds and there are heavenly things not mentioned at all. Yechezkel mentioned it and he describes it with such detail, makes such a big fuss over it. So, normally we learn that shows what kind of high level Yechezkel was, because he was able to see the chariot. And it says that there was another navi, Yeshayahu, also describes a chariot, much in less detail and So, we would think, \"Well, since it's less detail, not such a big fuss, he's a lower level.\" It's just the opposite. When you're in galut, that's when you'll you have to make a fuss, and I'll explain it. The Gemara says like this, why did Yechezkel make a big fuss over the chariot, and and Yeshayahu not? So, it says like this, יחזקאל דומה לבן כפר שראה את המלך, and ישעיהו דומה לבן כרך שראה את המלך. When you have a person who lives in a big town, and he's used to big palaces, and he used to all kinds of riches, he's used to it, that's what he sees. So, when he sees the king, he goes to the king's palace, and he sees the king and all the things surrounding the king, he gets excited, but not so terribly excited, after all, what's I mean, he has seen things similar. When a person from a little village, small town, where all he saw were little huts, little things, and what kind of riches they see, gold, silver? The best they probably have, you know, chairs and a table and that's all. He comes to the king's palace, and he sees what's going on there. He jumps, he gets excited, he he can't get over it. So, it says Yeshayahu was in a higher level. So, he didn't get so excited over seeing all these spiritual things. Yechezkel, he wasn't such a high level, he's like a בן כפר, a person from the village that sees the king. Oh, he writes and describes it. Like a person from a village that sees the king will come back and tell you every detail, and say, \"Well, this is\" cuz everything is new to him. So, when he say it, he saw this is not because of his great level, it's because of a lower level. And that's connected to what he says here, When they had the Beit Hamikdash, and they had more level of of Elokut, they didn't have to go through all these things of this chariot, means that they were able to understand godliness in a very high level, and all these things with the מרכבה was not so important. Yechezkel, he started seeing the מרכבה, cuz in his time, in his level, it was already galut, and the Shechinah was not in such a great giluy, not in such a high revelation. And when Mashiach will come, what's going to happen? We, again, will see the Shechinah in a very strong way, which, again, is similar. It says like this, that when Mashiach will come, it'll be similar to the way it is now in Gan Eden. We'll be in this world, but whatever spiritual levels go on in Gan Eden, it'll be then and even more. One of the things that goes on in a higher levels there is this idea that godliness is clear, and down here, godliness is not so clear, and maybe I'll elaborate on it using the terms of Chassidut, and maybe I

once explained it also, but it says, what is the difference between a neshamah before it comes down to this world and put into the person's body and afterwards? So, in just a few words, it says like this, when the neshamah is up there in heaven is אלוקות בפשיטות ועולם בהתחדשות. When the neshamah comes, and I'll translate in a moment, when the neshamah comes down here, it's אלוקות בהתחדשות ועולם בפשיטות. That means like this, godliness is clear, is simple, is definite, worldly matters is a new thing. That's for the neshamah up there. A neshamah down here works the other way. World is very clear. It's the ruchniyut, godliness, that's a chidush, that's something new. The neshamah up there has no idea of a world, and there a spiritual world has no idea of a physical world, with gashmiyut, with eating, with, has no idea what it's all about. What it knows is only of one thing, Hashem, that's all it knows, and it understands all this great spiritual things. But as far as the neshamah comes down to this world. Well, they tell the neshamah, you know, \"Get ready, you're going someplace, take a trip.\" \"Where are we- Where am I going?\" \"Where are you going? You're going down to עולם הזה, to this world.\" \"What is it?\" They start describing this world: \"Oh, you have houses, you have steak.\" \"What is it?\" Neshamah doesn't know know what talking about. Neshamah believes what I what it's told by Hashem, \"Well, you tell me there is a steak, I'm sure there is. I don't know what it is all about, but I believe you. Tell me there are beautiful cars, and there are big houses, and things like that. Oh, who knows what it is.\" It's a chidush, it's something new, it makes no sense to it. It accepts it, but it's not בפשיטות, it's not a thing very clear and obvious. It's belief, it has emunah. So there the neshamah has emunah, it believes that there is a world, belief. But the fact that there is Hashem and all kind of godliness, that it don't believe, it knows, it sees. It comes down here, the whole thing changes around. Here, עולם בפשיטות. Now we're here, we see, we know there's food, there's drink, and we can do everything. Yeah, we know there is Hashem, and we believe in Hashem and all kinds of things. Godliness, that's all התחדשות, it's all something new to us. I mean we believe it, and we have to work on ourselves to make sure it exists, and to to realize what's going on. That's what it's now.

When Mashiach will come, this will change, too. That we will be then like at the level of it of of גן עדן, of the way the neshamah is before it comes down. Then we will be in this world, and the ultimate level will be in this world. As I mentioned many times, the Rambam holds that after תחיית המתים, the resurrection of the dead, then there will be another period that that's only a a certain amount of time, then there will be neshamot without bodies, that's going to be the ultimate. The Ramban and the Arizal and Chassidut says no, there will be the resurrection of the dead and that's how it's going to stay forever. So forever we'll be in this physical world. So we'll have a world, and we'll be here. But nevertheless, this is not what's This is we're going to look at the world, the main thing that we're going to see is godliness, and the world that we're going to be in, which is gashmiyut, the physical world, will be new to us. Not new, it'll be like something an addition: yeah, there is a world, it's a by-the-way thing. That's what it says here: in the time of the בית המקדש, it was similar. It wasn't completely like that, not like it'll be Mashiach people, but nevertheless godliness was very direct to them. And he says here it's like in the time of מתן תורה, because by מתן תורה, that's how the Jews felt. By מתן תורה the Jews felt godliness, and I'll explain The Rebbe explained in in a sichah a certain expression it says concerning מתן תורה. By

מתן תורה it says that the Yidden saw what is usually heard, and hear heard what is usually seen. They saw the voices, and they heard the sight. What does that mean? Now the simple peshat I really don't know. How could you see a vision? How could you hear a vision, and how could you see the words? But whatever it should mean. Chassidut says it means something else. Seeing is something that's very clear to you. Hearing is something that you know about, but it doesn't necessarily mean it's very clear, because \"I heard, and I believe it, but you know.\" So what happened then is whatever is What was normally seen to them, which is this world, at that time they only heard it. What is normally heard to them, which was spirituality, by the time of Matan Torah they saw it. That means time of Matan Torah, Elokus, godliness, became pashut, simple, and gashmiyut, the world, became a secondary thing. And this is the level we will be in when Mashiach will come. Mashiach will come, we will see, we will know clearly godliness. We are